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(DP) - Angelic Wisdom about Divine Providence

101. Many, however, especially those who have confirmed themselves in a faith separated from charity, do not know that they are in hell when they are in evils. They do not even know what evils are, because they give no thought to them. They say that they are not under the yoke of the law, and so the law does not condemn them. They say, moreover, that because they cannot contribute anything to their salvation, they cannot remove any evil from themselves; and, further, that they cannot do any good from themselves. These are they who neglect to give any thought to evil, and because they neglect this they are in evil continually. Such are meant by the goats referred to by the Lord in Matthew [xxv. 32, 33] 41-46, as may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING FAITH (n. 61-68). Of them it is said in verse 41 Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. [2] For those who give no thought to the evils in themselves, that is, who do not examine themselves and afterwards refrain from evils, cannot but be ignorant of what evil is and then love it from its delight. For he who does not know evil loves it, and he who neglects to think about it is continually in it. He is like a blind man who does not see, for it is thought that sees good and evil as the eye sees what is beautiful and what is ugly. He is in evil who thinks and wills it, as well as he who believes that evil does not appear before God, and that if it does appear it is forgiven; for thus he thinks that he is without evil. If such persons abstain from doing evils they do not abstain because these are sins against God, but because they are afraid of the laws and of their reputation. Nevertheless, they do evils in their spirit, for it is man's spirit that thinks and wills; and therefore what a man thinks in his spirit in the world, he does when he becomes a spirit after his departure from the world. [3] In the spiritual world, into which every man comes after death, the question that is asked is not, What was your faith, or what was your doctrine? but, What was the nature of your life? Was it of this or that quality? Thus the inquiry is concerning the nature and quality of the life; for it is known that such as one's life is, such is his faith and also his doctrine, because the life fashions doctrine and faith for itself.